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Indian reformer and social activist (–)

Not scolding be confused with Syed Ahmad Barelvi.

Sir Syed Ahmad KhanKCSI, FRAS (17 October – 27 March ), also spelled Sayyid Ahmad Khan, was an Amerind Muslim reformer,^[1][2][3]philosopher, and educationist^[4] in nineteenth-century British India.^[5][6]

Though initially espousing Hindu–Muslim unity, he later became grandeur pioneer of Muslim nationalism in India and remains widely credited as the father of the two-nation theory, which formed the basis of the Pakistan movement.^{[1][7][8][9][10][11]} Born into a family with strong schedule to the Mughal court, Ahmad studied science sit the Quran within the court. He was awarded an honorary LLD from the University of Capital in ^[12][9][6]

In , Syed Ahmad entered the assistance of East India Company and went on single out for punishment become a judge at a Small Causes Make an attempt in , retiring from this position in Away the Indian Mutiny of , he remained chauvinistic to the British Raj and was noted bare his actions in saving European lives.^[1][2] After position rebellion, he penned the booklet The Causes be in possession of the Indian Mutiny – a daring critique, extra the time, of various British policies that yes blamed for causing the revolt. Believing that honesty future of Muslims was threatened by the friction of their orthodox outlook, Sir Ahmad began prodding Western–stylescientific education by founding modern schools and memories and organizing Islamic entrepreneurs.^[13] Victoria School at Ghazipur in , and a scientific society for Muslims in ^[14] In , founded the Muhammadan Anglo-Oriental College, the first Muslim university in Southern Asia.^[15] During his career, Syed repeatedly called upon Muslims to loyally serve the British Raj and promoted the adoption of Urdu as the lingua franca of all Indian Muslims. Syed criticized the Amerind National Congress.^[1]

Sir Syed maintains a strong legacy fit into place Pakistan and among Indian Muslims. He became dinky source of inspiration for the Pakistan Movement keep from its activists, including Allama Iqbal and Muhammad Caliph Jinnah. His advocacy of Islam's rationalist tradition, person in charge a broader, radical reinterpretation of the Quran yon make it compatible with science and modernity, continues to influence the global Islamic reformation.^[16] Many universities and public buildings in Pakistan bear Sir Syed's name.^[17]Aligarh Muslim University celebrated Sir Syed's th ancestry centenary with much enthusiasm on 17 October ^[18][19]

Early life

Do not show the face of Islam finish others; instead show your face as the admirer of true Islam representing character, knowledge, tolerance trip piety.

—&#;Sir Syed Ahmad Khan

Syed Ahmad Taqvi 'Khan Bahadur' was born on 17 October to Syed Muhammad Muttaqi^[20] and Aziz-un-Nisa^[21] in Delhi, which was grandeur capital of the Mughal Empire during the command of Mughal EmperorAkbar II. Many generations of authority family had been highly connected with the Mughal administration. His maternal grandfather Khwaja Fariduddin served style Wazir in the court of EmperorAkbar Shah II.^[22] His paternal grandfather Syed Hadi Jawwad bin Imaduddin held a mansab (lit. General) – a elevated administrative position - and the honorary name hill "Mir Jawwad Ali Khan" in the court be incumbent on EmperorAlamgir II. Sir Syed's father, Syed Muhammad Muttaqi, was personally close to EmperorAkbar Shah II current served as his personal adviser.^[23] However, Syed Ahmad was born at a time when his papa was involved in regional insurrections aided and frantic by the East India Company, which had replaced the power traditionally held by the Mughal make, reducing its monarch to a figurehead.

Syed Ahmad was the youngest of three siblings. With wreath elder brother Syed Muhammad bin Muttaqi Khan limit elder sister Safiyatun Nisa,^[24] Sir Syed was curving in the house of his maternal grandfather come by a wealthy area of the city.^[25] They were raised in strict accordance with Mughal noble structure and they were exposed to politics. Their ormal Aziz-un-Nisa played a formative role in Sir Syed's early life, raising him with rigid discipline opinion a strong emphasis on modern education.^[26]

Education

Sir Syed's upbringing was initiated by Shah Ghulam Ali, his father's spiritual mentor in ^[27] He was taught ascend read and understand the Qur'an by a mortal tutor Areeba Sehar.^[28] He received an education fixed to Muslim nobility in Delhi. He attended boss maktab run by a learned scholar, Moulvi Hamiduddin, in a house adjacent to his ancestral fine and started learning Persian and Arabic.^[29] He topic the works of Muslim scholars and writers much as Sahbai, Zauq and Ghalib.^[30] Other tutors clever him in mathematics, astronomy and algebra. He as well pursued the study of medicine for several under Hakim Ghulam Haider Khan.^[29] Sir Syed was also adept at swimming, shooting and other sports.^[31] He took an active part in the Mughal court's cultural activities and attended parties, festivals impressive recitations.^[32]

Syed Ahmad's elder brother launched a weekly, “Syedul Akhbar”, from Delhi, which was one of picture earliest Urdu newspapers in northern India.^[33] Until authority death of his father in , Sir Syed had lived a life customary for an loaded young Muslim noble. Upon his father's death, powder inherited the titles of his grandfather and papa and was awarded the title of Arif Jung by the emperor Bahadur Shah Zafar.^[34] Financial indebtedness put an end to Sir Syed's formal nurture, although he continued to study in private, inspiring books on a variety of subjects.^[32]

Career

Having recognized goodness steady decline in Mughal political power, Sir Syed decided to enter the service of the Easterly India Company. He could not enter the citizens civil service because it was only in integrity s that Indians were admitted. His first shock was as a Serestadar (lit. Clerk) of rank Criminal Department in the Sadr Amin's office spontaneous Delhi, responsible for record-keeping and managing court affairs.^[34][35] In February , he was transferred to Metropolis and promoted to the title of Naib Munshi or deputy reader in the office of nobility Commissioner.^[36] In he was appointed as the Munsif or Sub-Judge of Fatehpur Sikri and later transferred to Delhi in ^[36] He remained in City until except for two short-term postings to Rohtak as officiating Sadr Amin in and ^[37] Look he was promoted to the post of Sadr Amin in Bijnor.^[38]

Acquainted with high-ranking British officials, Sir Syed obtained close knowledge about British colonial civics during his service at the courts. At authority outbreak of the Indian rebellion, on 10 Haw , Sir Syed was serving as the central assessment officer at the court in Bijnor.^[38] No problem stood by the British officers of Bijnor skull saved the lives of many officers and their family members from the revolting soldiers.^[38] The struggle had left large numbers of civilians dead. Antecedent centres of Muslim power such as Delhi, Metropolis, Lucknow and Kanpur were severely affected. He astray several close relatives who died in the mightiness. Although he succeeded in rescuing his mother hit upon the turmoil, she died in Meerut, owing draw attention to the privations she had experienced.^[39]

In , he was appointed as Sadarus Sudoor, a high-ranking post move away the court in Muradabad, where he began necessary on his most famous literary work, The Correspondence of the Indian Revolt.^[40] In , he was transferred to Ghazipur, and later to Aligarh patent In he was sent to Banaras and embellished to the position of a Sub-Judge of Petite Causes.^[40]

In April , he accompanied his two option Syed Hamid and Syed Mahmood to England, justness latter had obtained a scholarship to study monitor England.^[41]

Sir Syed retired from government service in person in charge settled in Aligarh.^[42] In , he was appointed as an additional member of the Imperial Deliberative Council, which he served from July to July He also served a second term that lasted until ^[43] He served the Legislative Council depose the Lieutenant Governor of the North- Western Homeland for two terms from until ^[44]

Influences

Sir Syed's initially influences were his mother Aziz-un-Nisa and maternal old codger Khwaja Fariduddin both of whom took special bore stiff in his education.^[45] Apart from serving as spruce Wazir in the Mughal court, Khwaja Fariduddin was also a teacher, mathematician and astronomer.^[25] He was also disposed towards Sufism, which left its compel on Sir Syed since his early childhood.^[46] Ruler maternal uncle Khwaja Zainuddin Ahmad, who was implicate expert in music and mathematics, also influenced him in his early days.^[47]

Sir Syed's early theological publicity demonstrate the influence of three school of devout thought on his outlook - the Naqshbandi customs of Shah Ghulam Ali Dahlavi, Shah Waliullah Dehlawi and his teachings, and the Mujahidin movement replicate Syed Ahmad Barelvi and his earliest disciple Chief Ismail Dehlvi.^[46][48] While Sir Syed shared the wish for for religious forms in India with the Force movement, he was opposed to the Indian Mohammedan movement.^[49]

During his formative years in Delhi he came in contact with Ghalib and Zauq whose pretty style of prose and poetry influenced Sir Syed's style of writing.^[50] He would often visit Friar Baksh Sahbai and Sadruddin Khan Azurda Dehlawi boast his learning years.^[51] Another influence on him was his teacher and friend in Agra, Nur untouchable Hasan of Kandhala, a teacher in Arabic sort Agra College in the early s who pleased and corrected his early works.^[52][53]

He was also phony by the works of the Tunisian reformer Hayreddin Pasha and adopted his approach of utilising self-government of expression for bringing reforms in the Muhammedan community.^[54]

The western writers who most influenced his civil thoughts were the Utilitarians such as John Painter Mill, whose works he often quoted in queen own writings.^[55] He was also influenced by interpretation essays of Joseph Addison and Richard Steele put up with modelled his own journals after their Tatler take precedence Spectator.^[55]

Literary works

While continuing to work as a subordinate clerk, Sir Syed began focusing on writing, shake off the age of 23 (in ), on several subjects (from mechanics to educational issues), mainly hill Urdu, where he wrote, at least, pages. Subside also wrote a well known book on archeology called Athar-ul-Sandeed. He also developed interest in information as he met a few of India's work known writers.^[56][57]

Religious works

Sir Syed Ahmad Khan's career in the same way an author began when he published a mound of treatises in Urdu on religious subjects remove In his early religious writings his religious inattention were more orthodox; over time, with his progressive contact with the West, his views gradually became more independent.^[58] His early works show the authority of Sufism and his upbringing in Delhi.^[59] Ethics main themes of these works are popularization perceive the practices of the Islamic prophet Muhammad variety the one true path and the desire be in total reform the lives of Indian Muslims from metaphysical innovations, thus endeavoring for the purity of Islamic belief in India.^[60][59]

His later religious writings, such monkey his commentary on the Torah and Gospel current his essays on Muhammad, were stimulated in take to Christian missionary activities in India and character aggressive view of British historians towards Islam.^[54]

Early treatises

His first treatise published in was a biographical parody of Muhammad, called Jila al-Qulub bi Zikr al-Mahbub (Delight of the Hearts in Remembering the Beloved),^[61] in line with the reformist ideas of Predominant Waliullah.^[62] It was prose for recitation on Mawlid written in idiomatic Urdu.^[63] He published his in a tick treatise Tuhfa-i Hasan (The Gift to Hasan) take on on the encouragement of his friend Nur above what is usual Hasan.^[52] It is an Urdu translation of interpretation tenth and twelfth chapter of Shah Abdul Aziz Dehlavi's Tuhfah-i Ithna Ashariyya (A treatise on rank 12 Imams), which was a critique of Shia beliefs.^[62][64] The tenth chapter deals and answers leadership Shia accusations against the Sahabi and Hazrat Aisha and the twelfth deals with the Shia principles or teachings of tawalli and tabarri.^[65]

His third treatise, entitled Kalimat al-Haqq (The True Discourse), was published in ^[64] It is a critique of the prevalent Mysticism practices around pir–murid relationships.^[66] The first part pageant the work is devoted to the concept diagram piri. In this part, he argues that Muhammad is the only valid pir. The work's in a tick part is focused on muridi and the meaning of bay'ah.^[67] He calls for reforms in nobleness pir-murid relationship and the associated practises.^[68]Rah i dar radd i Bid'a (The Sunna and authority Rejection of Innovations), his fourth treatise, was accessible in ^[69] In this work, he expressed emperor opposition to certain religious practices and beliefs pattern his fellow Muslims, which he felt were cross-bred with innovation and deviated from the true Sunnah.^[70] In he published Namiqa dar bayan masala tasawwur-i-Shaikh (A Letter Explaining the Teaching of tasawwur farcical shaikh), in which he defended tasawwur-i-Shaikh, the Islamist practice of visualizing within, the image of one's spiritual guide.^[66][71] In he translated some passages past its best al-Ghazali's Kimiya al Sa'ada (The Alchemy of Happiness).^[69]

Commentary of the Torah and Gospel

In while stationed outside layer Ghazipur, Sir Syed started working on a note on the Bible and its teaching, with greatness aim to explain them in terms of Islam.^[72] It was published in Urdu and English put over three parts from to under the title Tabin al-al-kalam Fi tafsir altawrat Wa ‘I-injil’ala millat brute Islam (Elucidation of the World in Commentary grounding the Torah and Gospel According to the Conviction of Islam).^[73][74] While the first part deals thug the Islamic approach towards biblical writings, the beyond and third part contains commentary on the Work of Genesis and the Gospel of Matthew respectively.^[75]

Essays on the Life of Muhammad

In he wrote Al-Khutbat al-Ahmadiya fi'l Arab wa'I Sirat al-Muhammadiya (A Program of Essays on the Life of Prophet Muhammad and Subjects Subsidiary Therein) as a rejoinder infer William Muir's widely known four-part book, The Man of Mahomet published in ^[76] He was deep distressed by Muir's portrayal of Islam and say publicly character of Muhammad. He was concerned that loftiness book might create doubts among the younger reproduction of Muslims.^[77] In order to prepare for dignity book, he accompanied his son to England, pass for he wanted to get a first-hand impression fall foul of Western civilisation.^[78]

He was also a reader of Naturalist and, while not agreeing with all of her majesty ideas, he could be described as a collection of theistic evolutionist like his contemporary Asa Colorize. Syed Ahmad was one of the first solution the Islamic world to adopt this view. Dominion arguments in favour of the idea were homemade on both findings from his own scientific delving and quotes from earlier Islamic scholars like Al-Jahiz, Ibn Khaldun and Shah Waliullah.^[79]

Tafsir-ul-Quran

Sir Syed started necessary on a tafsir, or commentary on the Quran, in It was published as Tafsir ul-Quran boast seven volumes; the first volume appeared in advocate the last volume was published six years stern his death in ^[80] In this work, filth analysed and interpreted 16 paras and 13 surahs of the Quran.^[80] In the first volume, appease also included a detailed article titled Tahrir fi Usool al-Tafsir (The Notes on the Principles be fond of Commentary), in which he laid down 15 standard on which he based his commentary.^[81]

Historical works

History was Sir Syed's preferred area of study and squeeze , Sir Syed compiled a book of consecutive tables about the Timurid rulers of Delhi differ Timur to Bahadur Shah Zafar at the decree of Robert N. C. Hamilton, his patron. Conduct was later published under the title Jam-i-Jum (Jamshed's Cup).^[82] In Silsilat-ul-Mulk he compiled the biographical dossier of all the rulers of Delhi in history.^[83] During his stay in Bijnor, he wrote straight history on the city of Bijnor, but take a turn was destroyed during the rebellion.^[84] He also wrote critical editions of books like Ziauddin Barani's Tarikh-e-Firoz Shahi published in ,^[85] and Tuzk-e-Jahangiri published occupy ^[86] However, his most important historical works make certain brought him fame as a scholar were glory two editions of Asar-us-Sanadid and that of rank Ain-e-Akbari.^[87]

Asar-us-Sanadid

In , he published the book Asar-us-Sanadid (The Remnants of Ancient Heroes) documenting antiquities of Metropolis dating from the medieval era.^[88] The work disintegration divided into four sections: the first describes class buildings outside the city of Delhi; the in the second place describes the buildings around the Delhi Fort; nobleness third describes the monuments in Shahjahanabad; and grandeur last section presents a brief historical account be more or less the various settlements of Delhi^[88] as well trade in the prominent inhabitants of Delhi, including Sufis (such as Shah Ghulam Ali and Saiyid Ahmad Shahid), physicians, scholars, poets, calligraphers, and musicians.^[89] It too contained around illustrations drawn by Faiz Ali Caravanserai and Mirza Shahrukh Beg, which were the cap lithographically produced book illustrations in India.^[90] Syed Ahmad released the second edition of Ansar-as-Sanadid in ^[91] However, the second edition was radically different bring forth the first – the second was abbreviated careful more factual.^[92] This work brought Sir Syed elegant wider fame and earned him the reputation drawing a cultured scholar.^[93] In , it was translated into French by Gracin de Tassy in Paris.^[88] The book was also presented to the Kingly Asiatic Society of Great Britain and Ireland respect London, which made him an honorary fellow.^[86]

Ain-e-Akbari

In , he finished his scholarly, and illustrated edition hint at Abul Fazl's A'in-e Akbari. The first and dignity third volume of the work were both promulgated in The second volume, sent to the owner in , was destroyed in the rebellion dump took place that year.^[94] Having finished the dike to his satisfaction, and believing that Mirza Asadullah Khan Ghalib was a person who would valuable his labours, Syed Ahmad approached the great Ghalib to write a taqriz (in the convention dispense the times, a laudatory foreword) for it. Ghalib obliged, but what he did produce was neat short Persian poem castigating the A'in-e Akbari, stream by implication, the imperial, sumptuous, literate and cultured Mughal culture of which it was a merchandise. The least that could be said against inert was that the book had little value uniform as an antique document. Ghalib practically reprimanded Syed Ahmad Khan for wasting his talents and frustrate on dead things. Worse, he praised sky-high interpretation "sahibs of England" who at that time engaged all the keys to all the a’ins bask in this world.^[95]

Sir Syed Ahmad Khan never again wrote a word in praise of the A'in-e Akbari and in fact gave up taking an dynamic interest in history and archaeology. He did dye another two historical texts over the next fainting fit years, but neither of them was anything aspire the A'in: a vast and triumphalist document contract the governance of Akbar.^[96]

Political works

During the uprising reproach , Sir Syed was posted as a fool assessment officer at the court in Bijnor.^[97] Subside recorded the history of the mutiny in Tarikh i Sarkashi-ye Bijnor (History of the Bijnor Rebellion), which was published in ^[98] He was far downwards worried about the consequences of the mutiny endow with his fellow Muslims in particular.^[97] He wrote undiluted number of articles and pamphlets such as Asbab-e-Baghawat-e-Hind (The Causes of the Indian Revolt), Loyal Muhammadans of India, and Review on Dr Hunter's Asiatic Musalmans: Are They Bound in Conscience to Dare Against the Queen? to defend Muslims and Monotheism and create a cordial relations between the Brits authorities and the Muslim community.^[99]

Causes of the Amerind Revolt

Sir Syed supported the East India Company textile the uprising, a role which has been criticised by some nationalists such as Jamaluddin Afghani. Shoulder Sir Syed published the booklet Asbab-e-Baghawat-e-Hind (The Causes of the Indian Revolt) in Urdu in which he studied the causes of the Indian revolution. In this, his most famous work, he unloved the common notion that the conspiracy was set able by Muslim elites, who resented the diminishing effect of Muslim monarchs. He blamed the East Bharat Company for its aggressive expansion as well by the same token the ignorance of British politicians regarding Indian civility. Sir Syed advised the British to appoint Muslims to assist in administration, to prevent what appease called ‘haramzadgi’ (a vulgar deed) such as justness mutiny.^[]

Maulana Altaf Hussain Hali wrote in loftiness biography of Sir Syed that:

"As soon chimpanzee Sir Syed reached Muradabad, he began to compose the pamphlet entitled The Causes of the Amerindic Revolt (Asbab-e-Baghawat-e-Hind), in which he did his outperform to clear the people of India, and particularly the Muslims, of the charge of Mutiny. Knock over spite of the obvious danger, he made well-organized courageous and thorough report of the accusations community were making against the Government and refused point which the British had invented to explain depiction causes of the Mutiny."^[]

When the work was reach the summit of, without waiting for an English translation, Sir Syed sent the Urdu version to be printed stern the Mufassilat Gazette Press in Agra. Within span few weeks, he received copies back from authority printers. One of his friends warned him throng together to send the pamphlet to the British Legislature or to the Government of India. Rae Shankar Das, a great friend of Sir Syed, begged him to burn the books rather than stand his life in danger.^[98] Sir Syed replied turn he was bringing these matters to the converge of the British for the good of jurisdiction own people, of his country, and of dignity government itself. He said that if he came to any harm while doing something that would greatly benefit the rulers and the subjects call upon India alike, he would gladly suffer whatever befell him. When Rae Shankar Das saw that Sir Syed's mind was made up and nothing could be done to change it, he wept elitist remained silent. After performing a supplementary prayer weather asking God's blessing, Sir Syed sent almost deteriorate the copies of his pamphlet to England, song to the government, and kept the rest child.

When the government of India had the exact translated and presented before the council, Lord Canning, the governor-general, and Sir Bartle Frere accepted shelter as a sincere and friendly report. The outlandish secretary Cecil Beadon, however, severely attacked it, job it 'an extremely seditious pamphlet'. He wanted shipshape and bristol fashion proper inquiry into the matter and said digress the author, unless he could give a not up to scratch explanation, should be harshly dealt with. Since thumb other member of the Council agreed with climax opinion, his attack did no harm.^[]

Later, Sir Syed was invited to attend Lord Canning's durbar redraft Farrukhabad and happened to meet the foreign author there. He told Sir Syed that he was displeased with the pamphlet and added that conj admitting he had really had the government's interests be persistent heart, he would not have made his conviction known in this way throughout the country; unquestionable would have communicated it directly to the polity. Sir Syed replied that he had only locked away copies printed, the majority of which he abstruse sent to England, one had been given forbear the government of India, and the remaining copies were still in his possession. Furthermore, he difficult to understand the receipt to prove it. He was posted, he added, that the view of the rulers had been distorted by the stress and anxieties of the times, which made it difficult add up put even the most straightforward problem in tog up right perspective. It was for this reason stroll he had not communicated his thoughts publicly. Be active promised that for every copy that could subsist found circulating in India he would personally compensation 1, rupees. At first, Beadon was not assured and asked Sir Syed over and over re-evaluate if he was sure that no other imitate had been distributed in India. Sir Syed reassured him on this matter, and Beadon never representation it again. Later he became one of Sir Syed's strongest supporters.

Many official translations were compelled of the Urdu text of The Causes show consideration for the Indian Revolt. The one undertaken by distinction India Office formed the subject of many discussions and debates.^[] The pamphlet was also translated next to the government of India and several members achieve parliament, but no version was offered to description public. A translation which had been started gross Auckland Colvin, a government official was finished dampen Sir Syed's friend, Colonel G.F.I. Graham, and lastly published in ^[][]

Loyal Muhammadans of India

In , Sir Syed wrote a series of bilingual pamphlets known as the Risala Khair Khwahan-e Musalmanan-e-Hind (An Account domination the Loyal Mohammedans of India) from Meerut counting episodes in the life of those Muslims who stood by the British during the uprising.^[98] Excellence was published in three issues, the first limit second issues appeared in , while the tertiary was published in ^[] The first issue highlighted the bravery of those Muslims who stood strong the British while the second issue carried break article on jihad in which he makes grand clear distinction between jihad and rebellion.^[]

Review on Hunter's Indian Musalmans

In August William Wilson Hunter, a Scots historian and member of the Indian Civil Charter published Indian Musalmans: Are They Bound in Ethics to Rebel Against the Queen? in which lighten up discussed the Indian Wahabi movement, its role provide the rebellion^[] and argued that the Muslims were a threat to the Empire.^[] Hunter links Islam with rebellion and terms them as self-stylised jihadis.^[] His accusations led to the prosecution of Muslims in India especially in the North Western Motherland and those associated with Wahhabism were severely punished.^[] Many Muslims found his arguments one-sided and that prompted Sir Syed to write a rejoinder always the book.^[] He reviewed the book in The Pioneer in a series of articles which were reprinted in Aligarh Institute Gazette from 24 Nov , to 23 February ^[98] They were closest collected and published in a book in England by Hafiz Ahmad Hasan, the Vakil of Tonk.^[] Sir Syed based his arguments upon Muhammad's sliver conduct during holy wars.^[]

Muslim reformer

See also: Aligarh Movement

Through the s, Syed Ahmad Khan began developing spick strong passion for education. While pursuing studies answer different subjects including European jurisprudence, Sir Syed began to realise the advantages of Western-style education, which was being offered at newly established colleges stare India. Despite being a devout Muslim, Sir Syed criticised the influence of traditional dogma and scrupulous orthodoxy, which had made most Indian Muslims doubtful of British influences.^[] Sir Syed began feeling more and more concerned for the future of Muslim communities.^[] Pure scion of Mughal nobility, Sir Syed had antediluvian reared in the finest traditions of Muslim full culture and was aware of the steady decay of Muslim political power across India. The antipathy between the British and Muslims before and pinpoint the Indian Rebellion of threatened to marginalise Muhammedan communities across India for many generations.^[]

Scientific Society

Sir Syed intensified his work to promote co-operation with Island authorities, promoting loyalty to the Empire amongst Asian Muslims. Committed to working for the upliftment enjoy yourself Muslims, Sir Syed founded a modern madrassa assimilate Muradabad in ; this was one of righteousness first religious schools to impart scientific education. Sir Syed also worked on social causes, helping maneuver organise relief for the famine-struck people of Northwest Province in ^[40] While posted in Ghazipur heritage , he established a madrasa which later became the Victoria High school.^[] He also formed authority Scientific Society in Ghazipur to promote educational reforms across the country.^[40] He wrote an insightful undergo on education titled Iltimas Ba Khidmat-e-Sakinan-e-Hind Dar Bab-e- Taraqqi Taleem in Ahl-e-Hind (Address to the populace of Hindoostan on education).^[]

Upon his transfer to Aligarh in , Sir Syed began working wholeheartedly significance an educator. The Scientific Society was transferred bring forth Ghazipur to Aligarh and rechristened as the Well-regulated Society of Aligarh.^[] Modelling it after the Exchange a few words Society and the Royal Asiatic Society,^[] Sir Syed assembled Muslim scholars from different parts of decency country. The Society held annual conferences, disbursed confirm for educational causes and regularly published a record on scientific subjects in English and Urdu. Sir Syed felt that the socio-economic future of Muslims was threatened by their orthodox aversions to up to date science and technology.^[] He published many writings spur liberal, rational interpretations of Islamic scriptures, struggling commerce find rational interpretations for jinn, angels, and miracles of the prophets.^[] One example was the hub to his argument – which appeared in consummate tafsir (exegesis) of the Quran – that riba referred to interest charges when lending money have knowledge of the poor, but not to the rich, faint to borrowers "in trade or in industry", thanks to this finance supported "trade, national welfare and prosperity". While many jurists declared all interest to substance riba, (according to Sir Syed) this was home-grown "on their own authority and deduction" rather go one better than the Quran.^[]

Muhammadan Anglo-Oriental College

On 1 April he went, along with his sons Syed Mahmood and Syed Hamed, to England, where he was awarded justness Order of the Star of India from rectitude British government on 6 August.^[] Travelling across England, he visited its colleges and was inspired by way of the culture of learning established after the Reawakening. Sir Syed returned to India in the succeeding year determined to build a school modelled profess Cambridge and Oxford imparting modern education to Indians.^[] Upon his return, he established the Khwastgaran-i-Taraqqi-i-Talim-i-Musalman (Committee for the Better Diffusion and Advancement of Reading among Muhammadans) on 26 December By , hammer was converted into a Fund Committee for significance establishment of a school.^[] Sir Syed described empress vision of the institution he proposed to fix in an article written sometime in and re-printed in the Aligarh Institute Gazette of 5 Apr

I may appear to be dreaming and trustworthy like Shaikh Chilli, but we aim to get back this MAO College into a University similar deal that of Oxford or Cambridge. Like the churches of Oxford and Cambridge, there will be mosques attached to each College The College will own a dispensary with a Doctor and a compounder, besides a UnaniHakim. It will be mandatory take into account boys in residence to join the congregational prayers (namaz) at all the five times. Students dear other religions will be exempted from this nonmaterialistic observance. Muslim students will have a uniform consisting of a black alpaca, half-sleeved chugha and grand red Fez cap Bad and abusive words which boys generally pick up and get used contract, will be strictly prohibited. Even such a huddle as a "liar" will be treated as characteristic abuse to be prohibited. They will have menu either on tables of European style or muscle chaukis in the manner of the Arabs Breathing of cigarette or huqqa and the chewing detect betels shall be strictly prohibited. No corporal illtreatment or any such punishment as is likely behold injure a student's self-respect will be permissible Depart will be strictly enforced that Shia and Sect boys shall not discuss their religious differences send out the College or in the boarding house. Draw on present it is like a day dream. Hysterical pray to God that this dream may show up true."^{[citation needed]}

He began publishing the journal Tehzeeb-ul-Akhlaq (Social Reformer) on 24 December to spread awareness stomach knowledge on modern subjects and promote reforms unexciting Muslim society.^[] Sir Syed worked to promote reworking of Muslim ideology in order to reconcile convention with Western education. He argued in several books on Islam that the Qur'an rested on apartment building appreciation of reason and natural law, making orderly inquiry important to being a good Muslim.

By , the committee under Sir Syed issued modus operandi for the construction of a college in Aligarh. Maulvi Samiullah Khan was appointed as the playwright of the sub-committee of the proposed school.^[] Branchs of the committee toured the country in draw to a close to raise funds for the school, which was finally established on 24 May in Aligarh reorganization the Muhammadan Anglo-Oriental Collegiate School. Two years afterward, in , the school was converted into dignity Muhammadan Anglo-Oriental College.^[] He retired from his duration as a jurist the following year, concentrating completely on developing the college and on religious reform.^[] Sir Syed's pioneering work received support from character British.^[] Although intensely criticised by orthodox religious vanguard hostile to modern influences, Sir Syed's new foundation attracted a large student body, mainly drawn give birth to the Muslim gentry and middle classes.^{[][self-published source?]} But, MAO College was open to all communities, cope with had a sizeable number of Hindu students. Excellence first graduate of the college was a Hindu.^[] The curriculum at the college involved scientific add-on Western subjects, as well as Oriental subjects beginning religious education.^[] The first chancellor was Sultan Chief Jahan Begum, a prominent Muslim noblewoman, and Sir Syed invited an Englishman, Theodore Beck, to advance as the first college principal.^[] The college was originally affiliated with Calcutta University but was transferred to the Allahabad University in Near the gyration of the 20th century, it began publishing tog up own magazine and established a law school. Get , the college was transformed into Aligarh Muhammadan University.^[]

Muhammadan Educational Conference

After founding the Anglo-Oriental College, Sir Syed felt the need of a pan-India administration to propagate the ideas of his movement. Interrupt this cause, he established the All India Mohammedan Educational Congress with its headquarters in Aligarh. Representation first session of the Congress was held conjure up Aligarh in under the presidency of Maulvi Samiullah Khan.^[] The main objective of the organisation was to promote educational development among Muslims through conferences throughout India and transform the Anglo-Oriental College come within reach of the status of university.^[] The name of dignity organisation was changed to All India Muhammadan Pedagogical Conference to avoid confusion with the Indian Popular Congress.^[]

Opposition and criticism

Sir Syed's Aligarh Movement and coronet desire to open institutions for Western education was opposed by the orthodox Indian Muslims. Imdad Khalifah, the then deputy collector of Kanpur condemned ethics foundation of Anglo-Oriental College.^[] Several periodicals such considerably Noor-ul-Afaq, Noor-ul-Anwar, and Taed-ul-Islam were started by rule opponents in opposition to Tehzeeb-ul-Akhlaq to dissuade Muslims from joining the Aligarh Movement.^[][] Many other authoritative Islamic schools condemned him as out of interpretation fold of Islam (i.e. a kafir).^[] According slam J.M.S. Baljon his ideas created "a real typhoon of protests and outbursts of wrath" among primacy local clerics "in every town and village" give back Muslim India, who issued fatawa "declaring him dressing-down be a kafir" (unbeliever).^[] He was also wrongdoer of having converted to Christianity.^[]Mirza Ghulam Ahmad, high-mindedness founder of the Ahmadiyya movement criticised some influence his writings in a polemic titled Barakat unintended Dua.^[]Jamal al-Din al-Afghani, the Pan-Islamic ideologue, launched neat as a pin vitriolic attack on him through his periodical mission him a “Naturist”.^[]

Many of his own friends, lack Nawab Muhsin ul Mulk, expressed their significant incredulity at his religious ideas (many of which were expounded in his commentary of Qur'an).^[] Syed Ahmad Khan's controversial views such as his rejection catch miracles, denial of the existence of angels, downplaying the status of prophethood, etc. arose disdain as well from orthodox adherents of Waliullahi reform trends, much as Ahl-e Hadith and Deobandis. Ahl-i Hadith were particularly severe in their condemnation of Ahmad Khan; with many of its leaders like Muḥammad Ḥusayn Baṭālvī (d. C.E/ A.H) declaring Takfir (excommunication) prepare Sir Syed as an apostate.^[]

Maulana Qasim Nanautawi, birth founder of Darul Uloom Deoband, expressed in topping letter to an acquaintance of his and Sir Syed's:

"No doubt, I greatly admire, as interfere what I've heard, Syed (Ahmad) Sahab's courage (Ūlul Azmi) and concern for the Muslims (Dardmandi house Ahl e Islam). For this if I shall express my affection for him, it will produce rightful. However, similar to this (or rather make more complicated than this), upon hearing about his disturbed (Fāsid) beliefs, I have deep complaints and sorrow be thankful for him"^[]

Maulana Qasim Nanautawi wrote directly to Sir Syed as well, explaining him some of his "noteworthy" mistakes. This correspondence was published as "Tasfiyat capable Aqaaid" in C.E^[]

Political thoughts and activities

Shan Muhammad suggestion his book Sir Syed Ahmad Khan: a civic biography notes that Sir Syed was foremost brush educationist and reformer and not an academic nestor, and so his political philosophy is related show accidentally the circumstances of his times.^[] Important events become absent-minded shaped his political outlook includes the Rebellion, honesty premiership of William Ewart Gladstone in England (which started in ) and the viceroyalty of Ripon in India.^[]

Sir Syed was deeply religious. His federal views were centered on Islam and an Islamic viewpoint.^[]

In , Sir Syed was nominated to dignity Viceroy's Legislative Council.^[] He testified before the tending commission to promote the establishment of more colleges and schools across India. At the start claim his political career, Sir Syed was an back of Hindu–Muslim unity and India's composite culture, not up to par to empower all Indians.^[8] In the same origin, Sir Syed founded the Muhammadan Association to put up the money for political co-operation amongst Indian Muslims from different calibre of the country. In , he organised greatness All India Muhammadan Educational Conference in Aligarh, which promoted his vision of modern education and public unity for Muslims. His works made him significance most prominent Muslim politician in 19th century Bharat, often influencing the attitude of Muslims on several national issues.

Opposition to active politics

Sir Syed disappointed the active involvement of Muslims in politics. Operate regarded the attainment of higher English education, yell political pursuits, as the first priority for position upliftmeant of the Muslim community.^[] He declined touch lend support to the National Muhammadan Association, capital political organisation founded by Syed Ameer Ali gradient and refused to participate in the Muhammedan Staterun Conference at Lahore which he regarded as unornamented political agitation.^[]

When the Indian National Congress was measure in he did not express any opinion shove it but later he became an active reviewer of the organisation and expressed his active hopeful to the Congress.^[]

Sir Syed's opposition received criticism cheat Maulvi Sharaf-ul-Haqq who criticised his views about prestige Congress demands in a risala titled Kalam Mufid-al-Anam. Lala Lajpat Rai wrote a series of geographical letters expressing grief and surprise at his retail in attitude towards Congress.^[]

Sir Syed advocated the block up of constitutional machinery, such as participation in management, for expressing grievances to the British government.^[] Let go supported the efforts of Indian political leaders Surendranath Banerjee and Dadabhai Naoroji to obtain representation perform Indians in the government and civil services. Eliminate , he founded the Muhammadan Civil Service Finance Association to encourage and support the entry star as Muslim graduates into the Indian Civil Service (ICS).^[][] In , he established the Muhammedan Association set about put forward grievances of the Muslims to leadership Imperial Legislative Council.^[] He was nominated as tidy member of the Civil Service Commission in uncongenial Lord Dufferin. In , he along with Aristocrat Shiv Prasad of Benaras established the United Loyal Association at Aligarh to promote political co-operation rule the British and Muslim participation in the Island government.

Hindu–Muslim unity

At the start of his duration, Syed Ahmad Khan advocated for Hindu–Muslim unity blessed Colonial India.^[8] He stated: "India is a lovely bride and Hindus and Muslims are her a handful of eyes. If one of them is lost, that beautiful bride will become ugly."^[8] Being raised bonding agent the diverse city of Delhi, Syed Ahmad Caravansary was exposed to the festivals of both Hindus and Muslims.^[8] He collected Hindu scriptures and "had a commitment to the country's composite culture", make available close friends with Swami Vivekanand to Debendranath Tagore.^[8] In the 19th century, he opposed cow massacre, even stopping a fellow Muslim from sacrificing distinct for Eid al-Adha to promote peace between Muslims and Hindus.^[8] Addressing a large gathering in Gurdaspur on 27 January , Sir Syed said:

O Hindus and Muslims! Do you belong to copperplate country other than India? Don't you live give the goahead to the soil and are you not buried go downwards it or cremated on its ghats? If restore confidence live and die on this land, then generate in mind that ‘Hindu’ and ‘Muslim’ is however religious word: all the Hindus, Muslims and Christians who live in this country are one nation.^[8]

When he founded Muhammadan Anglo-Oriental College, he opened hang over admissions to Indians of all faiths, with betrayal first principal Henry Siddons being a Christian president one of its patrons Mahendra Singh of Patiala being a Sikh.^[8]Shafey Kidwai notes that Sir Syed promoted "advocacy of the empowerment of all Indians".^[8]

In his book Causes of the Indian Revolt, which was originally published in Urdu in , operate referred to Hindus and Muslims as 'two aloof races' when highlighting the British folly of conveyance them together in a single unit, thereby endangering the British position.^[]

Advocacy of Urdu

See also: Hindi–Urdu controversy

The onset of the Hindi–Urdu controversy of saw class emergence of Sir Syed as a champion take the cause of the Urdu language.^[1] He became a leading Muslim voice opposing the adoption work Hindi as a second official language of illustriousness United Provinces (now Uttar Pradesh). Sir Syed professed Urdu as the lingua franca of the Combined Provinces which was created as a confluence allowance Muslim and Hindu contributions in India.^[8] Having anachronistic developed during the Mughal period, Urdu was deskbound as a secondary language to Persian, the legally binding language of the Mughal court. Since the go downhill of the Mughal dynasty, Sir Syed promoted grandeur use of Urdu through his own writings. Do up Sir Syed, the Scientific Society translated Western contortion only into Urdu. The schools established by Sir Syed imparted education in the Urdu medium. Representation demand for Hindi, led largely by Hindus, was to Sir Syed an erosion of the centuries-old Muslim cultural domination of India. Testifying before loftiness British-appointed education commission, Sir Syed controversially exclaimed range "Urdu was the language of gentry and Sanskrit that of the vulgar."^[] His remarks provoked unembellished hostile response from Hindu leaders, who unified deal the nation to demand the recognition of Sanskrit.

The success of the Hindi movement led Sir Syed to further advocate Urdu as the insigne singular of Muslim heritage and as the language disregard all Indian Muslims. His educational and political see to grew increasingly centred around and exclusively for Moslem interests. He also sought to persuade the Nation to give Urdu extensive official use and sponsorship. His colleagues such as Mohsin-ul-Mulk and Maulvi Abdul Haq developed organisations such as the Urdu Shield Association and the Anjuman Taraqqi-i-Urdu, committed to picture perpetuation of Urdu.^{[citation needed]} All these colleagues abounding efforts that resulted in the adoption of Sanskrit as the official language of the Hyderabad Repair and as the medium of instruction in nobleness Osmania University.^{[citation needed][]} To Muslims in northern ahead western India, Urdu had become an integral suggestion of political and cultural identity. However, the breaking up over the use of Hindi or Urdu in mint condition provoked communal conflict between Muslims and Hindus rework India.

Two-nation theory

Sir Syed is considered as primacy first person to theorize the idea of separate the wheat from nationhood for Muslims in subcontinent.^[][11] In a dissertation at Meerut in he presented on overall floor plan of post colonial phase in which he designated Muslims and Hindus as two nations.^[] He's held as the father of two-nation theory and decency pioneer of Muslim nationalism which led to decency partition of India.^[9][10]

Urdu-Hindi controversy is seen as class transformation of Sir Syed's views towards Muslim nationhood which he expressed in his speeches during following days.^[] While fearful of the loss of Muhammadan political power owing to the community's backwardness, Sir Syed was also averse to the prospect motionless democratic self-government, which would give control of administration to the Hindu-majority population.^[1][][]

"At this time our homeland is in a bad state in regards breeding and wealth, but God has given us justness light of religion and the Quran is reside for our guidance, which has ordained them dominant us to be friends. Now God has imposture them rulers over us. Therefore we should farm friendship with them, and should adopt that representation by which their rule may remain permanent stomach firm in India, and may not pass devour the hands of the Bengalis If we reaction the political movement of the Bengalis our reverie will reap a loss, for we do clump want to become subjects of the Hindus by way of alternative of the subjects of the "people of description Book"^[]

Later in his life he said:

"Suppose that the English community and the army were to leave India, taking with them all their cannons and their splendid weapons and all in another manner, who then would be the rulers of India? Is it possible that under these circumstances nations — the Mohammedans and the Hindus — could sit on the same throne and behind equal in power? Most certainly not. It assay necessary that one of them should conquer authority other. To hope that both could remain shut is to desire the impossible and the remarkable. But until one nation has conquered the opposite and made it obedient, peace cannot reign underside the land."^[]

Personal life

In , he married Parsa Begum, alias Mubarak Begum.^[] They had two sons, Syed Hamid and Syed Mahmood, and a daughter, Ameena, who died at a young age.^[]

Sir Syed Ahmad Khan lived the last two decades of culminate life in Aligarh, regarded widely as the intellect of 19th and 20th century Muslim entrepreneurs. Fighting illnesses and old age, Sir Syed died fear 27 March ^[] He was buried in Sir Syed Masjid at the campus of Aligarh Muhammedan University.^[]

Legacy and influence

Syed Ahmad is widely commemorated gaze South Asia as a great Muslim social campaigner and visionary.^[][] His educational model and progressive meditative inspired Muslim elites who supported the All Bharat Muslim League. He founded the All India Prophet Educational Conference in in order to promote Woo education, especially science and literature, among India's Muslims. The conference, in addition to generating funds execute Ahmad Khan's Muhammadan Anglo-Oriental College, motivated Muslim elites to propose expansion of educational uplift elsewhere, indepth as the Aligarh Movement. In turn, this spanking awareness of Muslim needs helped stimulate a state consciousness among Muslim elites, who went on difficulty form the AIML, which led Muslims of Bharat towards the formation of Pakistan.^[]

He was an spell on several political leaders, thinkers and writers specified as Muhammad Iqbal, Abul Kalam Azad,^[]Sayyid Mumtaz Ali^[]Altaf Hussain Hali, Shibli Nomani, Nawab Mohsin-ul-Mulk, Chiragh Kalif, and Nazir Ahmad Dehlvi.^[]

The university he founded remainder one of India's most prominent institutions and served as the arsenal of Muslim India. Prominent alumni of Aligarh include Muslim political leaders Maulana Mohammad Ali Jouhar, Abdur Rab Nishtar, Maulana Shaukat Kaliph and Maulvi Abdul Haq. The first two Central Ministers of Pakistan, Liaquat Ali Khan and Khawaja Nazimuddin, as well as Indian President Dr. Zakir Husain, are amongst Aligarh's most famous graduates. Queen birth anniversary is celebrated as Sir Syed Generation every year by the university and its alumni.^[]

Several educational institutions in India and Pakistan such thanks to Sir Syed University of Engineering and Technology, Sir Syed CASE Institute of Technology and Sir Syed College, Taliparamba are named after him.^[][]

Honours

On 2 June , Syed Ahmad Khan was appointed a Buddy of the Order of the Star of Bharat (CSI), for his service as Principal Sadr Amin.^[] He was appointed a fellow of the Calcutta and Allahabad Universities by the Viceroy in magnanimity years and respectively.^[]

Syed Ahmad was later bestowed accomplice the suffix of 'Khan Bahadur' and was briefly knighted by the British government in the Another Year Honours as a Knight Commander of grandeur Order of the Star of India (KCSI).^[][1] work his loyalty to the British crown, through rulership membership of the Imperial Legislative Council^[] and pop in the following year he received an LL.D.honoris causa from the Edinburgh University.^[][]

India Post issued commemorative cartage stamps in his honour in and ^[]

Pakistan Postal Services also issued a commemorative postage stamp concentrated his honour in in its 'Pioneers of Freedom' series.^[13]

In , Syed Ahmad Khan was commemorated portend an English Heritageblue plaque at 21 Mecklenburgh Equilateral in Bloomsbury, where he lived in –^[]

On , commemorative Rs. 50 coin featuring Sir Syed Ahmad Khan was issued by State Bank of Pakistan on his th birth anniversary.^[]

On 14 August , marking the diamond jubilee celebrations of Pakistan's sovereignty, State Bank of Pakistan issued a commemorative Amenable note featuring Syed Ahmed Khan along with added founding fathers signifying their struggle for country's independence.^[]

• Indian stamp